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In the following Sheets, the Reader is desired
to make these Additions. AG 2. lin. 2. After the Words, be understood in
this place; Add; For such is the Nature of the Greek and Latin Languages, that by no other word, (neither by the word me wtor, nor by úzóseo 15. nor by any other word whatsoever,) can they fo properly express that which we mean by the english word, person; as by the masculine . Adjective alone. Upon which account the words of our Saviour, Job.xvi, 13. Wben He [inavo, i sveõuece od dantries. That Perfon, the Spirit of Truth is come į are generally allowed to be a good Proof of the Personality of the Holy Ghoft. And Joh. x, 30, our Saviour affirms that He and bis Father are (not, as, One Person; but, &v] one and the same Thing, as to the Exercise of Power. And Tertullian and Other Writers commonly distinguish, that they are not, [Unus,] one Person; but [Unum,]one and the Same Thing.
Pag. 5, lin. 27. After the Words, and We; Add; [a's dutù, as it is in the Greek,] To Him.
Pag. 28, lin. 18. After the Words, have no Being ; Add; or, which by their Nature are not capable of having any divine Power or Authority. Thus Alts xix, 26. they be no gods ; that is, they have none of that Authority and Dominion over you, which you ascribe to them.
Pag. 218. after line 16, Add ; 1140* Jude 20. Praying, in the Holy Ghost.
Pag. 249. lin. 34. after the word, Montanus's; Add: and perhaps Valentinus's ; see Tertullian advers. Prax. cap. 8, compared with the passage in Irenæus lib. 1, 6.1, referred to by the learned Bishop Bull, Defens. Seit. 2. c. S. $4;)
Pag. 283, line the last. After the Words, Luminous Body ; Add ; [Which Similitude how far it is true, fee explained in the following page.] THE
Scripture-Doctrine of the Trinity.
PART I. Being a Collection and Explication of all the
Texts in the New TESTAMENT, relating to that Doctrine.
CH A P. I.
SECT. I. The Pasages of the New Testament, wherein He is filed the One or Only God.
JAT. xix, 17. Why callest thou me,
Good ? * There is none Good, but One, [*Esc, One 1 Perfon,] that is God.
* See this explained, No 340, 762,
17, 13 # So the word necessarily fignifies; Neither can
the word (God, or any other word than that of
Mar. xii, 29. The first of all the Com-
Ο Κύρια και συντής
μών Ιησός Χριςός εν τοις
βαιών τα Μωσέως δήμα-
νά και της γης. Athanar:
ξασεν, λίγων μεν το προtain Perfon who came σερχομύω, Τι με λέγεις to him, Why calleft thou αγαθών και άδεις αγαθός, ο me, Good? there is none μη εις, ο Θεός αποκρινόGood, but One, that is μια και τα ερωτώντι, God! And to another, noiz Ev TÖRN és te vóuego that asked Which is the
μείζων, ότι”Ακαε Ισραήλ,
τες και μα-
is y TÒ Ego
3. Mar. xii, 32. There is 't One God, and
there is none other but He.
+ Viz. Strictly and properly, in the absolute and Supreme Sense, 'AUTÓDEG. As Athanafius well comments upon this place. For, (faith be,) there is "Els 78 Jets 637, BY EX *'sin One God, and there is aan ariv autě. "OTE None other but He: And yếu Máquinézeta & wewhen the Scripture faith, we Oeds, xij ētu Eis Jeds and that there One God, and I am the first, and I'm gw usta tæūta, xeaw the lat, thefe things λώς λέγεται. “Εις ο θεός are well poken : For He και μένα και πρωτός Κιν is the One God, and the 'Oux cisárcópeow zeg ys Only one, and the Firft. négétac un dévoito. Es! And yet these things do
αυτός τω ' ty of the son: For He local co vše Mirco, is το also is in That One and 'Evds is Míns is Tiquit's rej First and Only God, as súa róze in dožice is being the only Word and enougaono cov. Atha: Wisdom and Brightness of naf. Orat. 3. contra Arianos the Glory of Him who
is the One God, and the only one, and the First. 4. Joh. v, 44.!
and seek not the Honour that cometh from God only;[Gr.net Tð Móv Oeš, from the Only God.]
not destroy the Divini- 70 xy eurós és tô Eyd is
xvii, 3. That they might know Thee the + Only true God, and [that they might + know] Jesus Christ whom Thou haft fent.
+ The True God, (faith Τον αληθινόν και όντως 'Athanafius,) who is most inta gičn, Tô Xessa
ftri&tly and absolutely watépz. Arbanas. contra. such ; even the Farber of Gentes. Cbrift. And again: The Know
Της πρός ή ένα και μόledge (faith be) of the νον αληθινόν Θεόν γνώσεως, One and Only True God, λίγω το Χρισ& παI mean the Father of Chrift.
τέρα. a. Ιbid. And again: He whom
Τον παρ' ημών προσκυνε preach and workhip, νέμνον και κηρυττόμενον, (faith hc) is the Only τέτον μόνον είναι Θεόν αTrue God, the Lord of ληθή, τον και της κτίσεως all Creatures, and the κύριον, και πάσης ιπτάAuthor of all Being: And Who elfe is That, but σεως δημιεργών. Τις εν the most Holy Father of
6ξιν έτG., αλλ' ή οπαChrit, even He who is ναγια και υπερέκεινα σάfar above all derivative σης γεννητής οσίας και το Being? who, as an ex. χεις πατήρ ; δεις καθάcellent Governor, go- περάρις κυβερνήτης, τη verns and preferves eve- ιδία σοφία και των ιδίω λόrything every where, and disposes and does every z Tel Kuci úniêrInos thing according to his Χρισώ τα πανταχό κυown Pleafare, by his own βερνά σωτηρίας, και διαWifdom and his own κοσμεί, και ποιεί, ως αν Word, even by our Lord αυτό καλώς έχειν δοκή. Jesus Christ.
Id. Ibid. And long before Him, O Λεκτέον και αυτοίς, ότι rigen; To thefe then tbte pefi 201608Q : Oebs (Says be.)[yiz. who charge 37 decãię wij o ovrhe çre us with believing Two Gods,] we must reply,
σιν εν τη προς ταατέρα that He which is God ή ευχή, ίνα γινώσκωσί σε Himfelf, isThat God; For και μόνον αληθινόν Θεόν,
which reason our Saviour mér zo entre ad ’Au? & ays in his Prayer to his. θεG, μετοχή της εκείνα